Subject. - The writer sees evil-doers in power, and smarts under their oppressions. His sense of the divine sovereignty, of which he had been singing in the previous Psalm, leads him to appeal to God as the great Judge of the earth; this he does with much vehemence and importunity, evidently tingling under the lash of the oppressor. Confident in God's existence, and assured of his personal observation of the doings of men, the Psalmist rebukes his atheistic adversaries, and proclaims his triumph in his God; he also interprets the severe dispensation of Providence to be in very deed most instructive chastisements, and so he counts those happy who endure them. The Psalm is another pathetic form of the old enigma - "Wherefore do the wicked prosper?" It is another instance of a good man, perplexed by the prosperity of the ungodly, cheering his heart by remembering that there is, after all, a King in heaven, by whom all things are overruled for good.

Divisions. - In the Psalm 94:1-7 the Psalmist utters his complaint against wicked oppressors. From Psalm 94:8-11 he reasons against their sceptical notion that God did not notice the actions of men. He then shews that the Lord does bless his people and will deliver them, though for a while they may be chastened, Psalm 94:12-15. He again pleads for help in Psalm 94:16, and declares his entire dependence upon God for preservation, Psalm 94:17-19; yet a third time urges his plaint, Psalm 94:20, 19 94:21; and then concludes with the confident assurance that his enemies, and all other wicked men, would certainly be made to reap the due reward of their deeds, - "yea, the Lord our God shall cut them off."

Hints to Preachers

Psalm 94:1. -

I. Retribution the prerogative of God alone.

II. Under what aspects may we desire his rendering it.

III. How, and when he will surely fulfil this righteous wish.

Psalm 94:1. -

I. Vengeance belongs to God and not to man.

II. Vengeance is better in the hands of God than of man. "Let us fall into the hands of God," etc. - G. R.

Psalm 94:2. - The peculiar provocation of the sin of pride and its kindred vices. Its influence on the proud, on their fellow men, and upon God himself.

Psalm 94:3. - The duration of the reign of evil.

I. Till it has filled up its measure of guilt.

II. Till it has proved its own folly.

III. Till it has developed the graces and prayers of saints.

IV. Till it has emptied man of all human trust and driven us to look to the Lord alone, his Spirit, and his advent.

Psalm 94:3. -

I. The sweet potion of the wicked - present triumph.

II. The gall which embitters it - it is but temporary, and is prayed against. - C. A. Davis.

Psalm 94:5-10. -

I.-High-handed oppression by the wicked (Psalm 94:5, Psalm 94:6).

II. Hardhearted indifference to Divine supervision (Psalm 94:7).

III.-Clear-headed demonstration of the Divine cognisance and vengeance (Psalm 94:8-10). - C. A. D.

Psalm 94:6-9. -

I. Conspicuous sin.

II. Absurd supposition.

III. Overwhelming argument.

Psalm 94:8. - Practical Atheists.

I. Truly described.

II. Wisely counselled. - C. A. D.

Psalm 94:8-11. -

I. The Exhortation (Psalm 94:8).

II. The Expostulation (Psalm 94:9, Psalm 94:10).

III. The Affirmation (Psalm 94:11). - G. R.

Psalm 94:9, Psalm 94:10. - True Rationalism; or, Reason's Revelation of God. - C. A. D.

Psalm 94:11. -

I. With respect to the present world, consider what multitudes of thoughts are employed in vain.

1. In seeking satisfaction where it is not to be found.

2. In poring on events which cannot be recalled.

3. In anticipating evils which never befall us.

4. To these may be added the valuing ourselves on things of little or no account.

5. In laying plans which must be disconcerted.

II. Let us see what are man's thoughts with regard to religion, and the concerns of a future life.

1. What are the thoughts of the heathen world about religion?

2. What are all the thoughts of the Christian world, where God's thoughts are neglected?

3. What is all that practical atheism which induces multitudes to act as if there were no God?

4. What are all the unbelieving, self-flattering imaginations of wicked men, as though God were not in earnest in his declarations and threatenings?

5. What are the conceits of the self-righteous, by which they buoy up their minds with vain hopes, and refuse to submit to the righteousness of God? - Andrew Fuller.

Psalm 94:11. - God's intimate knowledge of man. A startling truth. A humiliating truth.

Psalm 94:12, Psalm 94:13. - Christ's College. The Master, the Book, the Rod, the blessed Scholar, and the result of his education.

Psalm 94:12, Psalm 94:13. -

I. The Blessed.

1. Divinely taught.

2. Divinely chastised.

II. The Blessing.

1. Rest in Affliction.

2. Rest from Affliction. - G. R.

Psalm 94:14. -

I. Fear implied. That God will cast off, forsake, etc.

II. Fear denied. God will not cast off - will not forsake. - G. R.

Psalm 94:14. -

I. Display this bright doctrine on a dark background. What if the converse were true? Considerations that might lead us to apprehend it true.

II. Joyfully regard the glowing truth itself. The doctrine declared. The reasons hinted (His people. His inheritance). The confidence expressed. - C. A. D.

Psalm 94:15. -

I. Judgment suspended.

II. Judgment returned.

III. Judgment acknowledged. - G.

Psalm 94:16. -

I. The question asked by the church of her champions.

II. The answer of every true-hearted man.

III. The yet more encouraging answer of her Lord.

Psalm 94:16, Psalm 94:17. - The sole source of succour.

I. A loud cry for help. As from a champion, or advocate.

II. Earth's answer. A dead silence, disturbed only by echo (Psalm 94:17).

III. The succouring voice that breaks the silence - the Lord's (Psalm 94:17). - C. A. D.

Psalm 94:18. - The blessedness of the confession of weakness.

I. The confession.

II. The succour.

III. The time.

IV. The acknowledgment. - C. A. D.

Psalm 94:19. -

I. In the multitude of my unbelieving thoughts thy comforts delight my soul.

II. In the multitude of my penitential thoughts thy comforts, etc.

III. In the multitude of my worldly thoughts, etc.

IV. In the multitude of my family or social thoughts, etc.

V. Of my desponding thoughts, etc.

VI. Of my prospective thoughts, etc.

Or,

I. There is no consolation for man in himself.

II. There is no consolation for him in other creatures.

III. His only consolation is in God. - G. R.

Psalm 94:19. -

I. The soul jostled in the thoroughfare of anxious thoughts.

II. The delectable company nevertheless enjoyed. - C. A. D.

Psalm 94:20. - "It is the law of the land, you know," - the limit of this authority both in temporal and spiritual matter.

Psalm 94:20. -

I. God can have no fellowship with the wicked.

II. The wicked can have no fellowship with God. - G. R.

Psalm 94:20. - Divine politics.

I. There are thrones erected in opposition to the throne of God, "thrones of iniquity," e.g. which trespass on civil liberty, which infringe religious equality, which derive revenue from evil commerce, etc.

II. Such thrones, whatever their pretensions, are excluded from divine fellowship; between them and God a great gulf is fixed. - C. A. D.

Psalm 94:21, Psalm 94:22. -

I. The Danger of the righteous (Psalm 94:21).

II. Their Defence (Psalm 94:22). - G. R.

Psalm 94:21-23. -

I. Sentence passed in the court of injustice (Psalm 94:21).

1 O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.

2 Lift up thyself, thou judge of the earth; render a reward to the proud.

3 Lord, how long shall the wicked, how long shall the wicked triumph?

4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?

5 They break in pieces thy people, O Lord, and afflict thine heritage.

6 They slay the widow and the stranger, and murder the fatherless.

7 Yet they say, The Lord) shall not see, neither shall the God of Jacob regard it.

Psalm 94:1

"O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself" or, God of retributions, Jehovah, God of retributions, shine forth! A very natural prayer when innocence is trampled down, and wickedness exalted on high. If the execution of justice be a right thing, - and who can deny the fact? - then it must be a very proper thing to desire it; not out of private revenge, in which case a man would hardly dare to appeal to God, but out of sympathy with right, and pity for those who are made wrongfully to suffer. Who can see a nation enslaved, or even an individual downtrodden, without crying to the Lord to arise and vindicate the righteous cause? The toleration of injustice is here attributed to the Lord's being hidden, and it is implied that the bare sight of him will suffice to alarm the tyrants into ceasing their oppressions. God has but to shew himself, and the good cause wins the day. He comes, he sees, he conquers! Truly in these evil days we need a manifest display of his power, for the ancient enemies of God and man are again struggling for the mastery, and if they gain it, woe unto the saints of God.

Psalm 94:2

"Lift up thyself, thou judge of the earth." Ascend thy judgment-seat and be acknowledged as the ruler of men, and, moreover, raise thyself as men do who are about to strike with all their might; for the abounding sin of mankind requires a heavy blow from thy hand. "Render a reward to the proud," give them measure for measure, a fair retaliation, blow for blow. The proud look down upon the gracious poor and strike them from above, as a giant might hurl down blows upon his adversary; after the same manner, O Lord, lift up thyself, and "return a recompense upon the proud," and let them know that thou art far more above them than they can be above the meanest of their fellow men. The Psalmist thus invokes the retributions of justice in plain speech, and his request is precisely that which patient innocence puts up in silence, when her looks of anguish appeal to heaven.

Psalm 94:3

"Lord, how long shall the wicked, how long shall the wicked triumph?" Shall wrong for ever rule? Are slavery, robbery, tyranny, never to cease? Since there is certainly a just God in heaven, armed with almighty power, surely there must be sooner or later an end to the ascendancy of evil, innocence must one day find a defender. This "how long?" of the text is the bitter plaint of all the righteous in all ages, and expresses wonder caused by that great enigma of providence, the existence and predominance of evil. The sound "how long?" is very akin to howling, as if it were one of the saddest of all the utterances in which misery bemoans itself. Many a time has this bitter complaint been heard in the dungeons of the Inquisition, at the whipping-posts of slavery, and in the prisons of oppression. In due time God will publish his reply, but the full end is not yet.

Psalm 94:4

continued...

8 Understand, ye brutish among the people; and ye fools, when will ye be wise?

9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see?

10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?

11 The Lord knoweth the thoughts of man, that they are vanity.

Psalm 94:8

"Understand, ye brutish among the people." They said that God did not note, and now, using the same word in the original, the Psalmist calls on the wicked to note, and have regard to the truth. He designates them as boors, boarish, swinish men, and well was the term deserved; and he bids them understand or consider, if they can. They thought themselves to be wise, and indeed the only men of wit in the world, but he calls them "boars among the people": wicked men are fools, and the more they know, the more foolish they become. "No fool like a learned fool" is a true proverb. When a man has done with God, he has done with his manhood, and has fallen to the level of the ox and the ass, yea, beneath them, for "the ox knoweth his owner, and the ass his master's crib." Instead of being humbled in the presence of scientific infidels, we ought to pity them; they affect to look down upon us, but we have far more cause to look down upon them. "And ye fools, when will ye be wise?" Is it not high time? Ye know the ways of folly, what profit have ye in them? Have ye no relics of reason left? no shreds of sense? If as yet there lingers in your minds a gleam of intelligence, hearken to argument, and consider the questions now about to be proposed to you.

Psalm 94:9

"He that planted the ear, shall he not hear?" He fashioned that marvellous organ, and fixed it in the most convenient place near to the brain, and is he deaf himself? Is he capable of such design and invention, and yet can he not discern what is done in the world which he made? He made you hear, can he not himself hear? Unanswerable question! It overwhelms the sceptic. and covers him with confusion. "He that formed the eye, shall he not see?" He gives us vision; is it conceivable that he has no sight himself? With skilful hand he fashioned the optic nerve, and the eyeball, and all its curious mechanism, and it surpasses all conception that he can himself be unable to observe the doings of his creatures. If there be a God, he must be a personal intelligent being, and no limit can be set to his knowledge.

Psalm 94:10

"He that chastiseth the heathen, shall not he correct?" He reproves whole nations, can he not reprove individuals? All history shows that he visits national sin with national judgment, and can he not deal with single persons? The question which follows is equally full of force, and is asked with a degree of warmth which checks the speaker, and causes the inquiry to remain incomplete. It begins, "He that teacheth man knowledge," and then it comes to a pause, which the translators have supplied with the words, "shall not he know?" but no such words are in the original, where the sentence comes to an abrupt end, as if the inference were too natural to need to be stated, and the writer had lost patience with the brutish men with whom he had argued. The earnest believer often feels as if he could say, "Go to, you are not worth arguing with! If you were reasonable men, these things would be too obvious to need to be stated in your hearing. I forbear." Man's knowledge comes from God. Science in its first principles was taught to our progenitor Adam and all after advances have been due to divine aid; does not the author and revealer of all knowledge himself know?

Psalm 94:11

Whether men admit or deny that God knows, one thing is here declared, namely, that "The Lord knoweth the thoughts of man, that they are vanity." Not their words alone are heard, and their works seen, but he reads the secret motions of their minds, for men themselves are not hard to be discerned of him, before his glance they themselves are but vanity. It is in the Lord's esteem no great matter to know the thoughts of such transparent pieces of vanity as mankind are, he sums them up in a moment as poor vain things. This is the sense of the original, but that given in the authorised version is also true - the thoughts, the best part, the most spiritual portion of man's nature, even these are vanity itself, and nothing better. Poor man! And yet such a creature as this boasts, plays at monarch, tyrannises over his fellow worms, and defies his God! Madness is mingled with human vanity, like smoke with the fog, to make it fouler but not more substantial than it would have been alone.

How foolish are those who think that God does not know their actions, when the truth is that their vain thoughts are all perceived by him! How absurd to make nothing of God when in fact we ourselves are as nothing in his sight.

12 Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law;

13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.

14 For the Lord will not cast off his people, neither will be forsake his inheritance.

15 But judgment shall return unto righteousness; and all the upright in heart shall follow it.

Psalm 94:12

"Blessed is the man whom thou chastenest, O Lord." The Psalmist's mind is growing quiet. He no longer complains to God or argues with men, but tunes his harp to softer melodies, for his faith perceives that with the most afflicted believer all is well. Though he may not feel blessed while smarting under the rod of chastisement, yet blessed he is; he is precious in God's sight, or the Lord would not take the trouble to correct him, and right happy will the results of his correction be. The Psalmist calls the chastened one a "man" in the best sense, using the Hebrew word which implies strength. He is a man, indeed, who is under the teaching and training of the Lord. "And teachest him out of thy law." The book and the rod, the law and the chastening, go together, and are made doubly useful by being found in connection. Affliction without the word is a furnace for the metal, but there is no flux to aid the purifying; the word of God supplies that need, and makes the fiery trial effectual. After all, the blessing of God belongs far rather to those who suffer under the divine hand than to those who make others suffer; better far to lie and cry out as a "man" under the hand of our heavenly Father, than to roar and rave as a brute, and to bring down upon one's self a death blow from the destroyer of evil. The afflicted believer is under tuition, he is in training for something higher and better, and all that he meets with is working out his highest good, therefore is he a blessed man, however much his outward circumstances may argue the reverse.

Psalm 94:13

"That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked." The chastening hand and instructive book are sanctified to us, so that we learn to rest in the Lord. We see that his end is our everlasting benefit, and therefore abide quiet under all trying providences and bitter persecutions, waiting our time. The Mighty Hunter is preparing the pit for the brutish ones; they are prowling about at this time, and tearing the sheep, but they will soon be captured and destroyed, therefore the people of the Lord learn to rest in days of adversity, and tarry the leisure of their God. Wicked men may not yet be ripe for punishment, nor punishment ready for them; hell is a prepared place for a prepared people; as days of grace ripen saints for glory, so days of wantonness help sinners to rot into the corruption of eternal destruction.

Psalm 94:14

"For the Lord will not cast off his people." He may cast them down, but he never can cast them off. During fierce persecutions the saints have been apt to think that the Lord had left his own sheep, and given them over to the wolf; but it has never been so, nor shall it ever be, for the Lord will not withdraw his love, "neither will he forsake his inheritance." For a time he may leave his own with the design of benefiting them thereby, yet never can he utterly desert them.

"He may chasten and correct,

But he never can neglect;

May in faithfulness reprove,

But he ne'er can cease to love."

continued...

16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity?

Notwithstanding the Psalmist's persuasion that all would be well eventually, he could not at the time perceive any one who would stand side by side with him in opposing evil; no champion of the right was forthcoming, the faithful failed from among men. This also is a bitter trial, and a sore evil under the sun; yet it has its purpose, for it drives the heart still more completely to the Lord, compelling it to rest alone in him. If we could find friends elsewhere, it may be our God would not be so dear to us; but when, after calling upon heaven and earth to help, we meet with no succour but such as comes from the eternal arm, we are led to prize our God, and rest upon him with undivided trust. Never is the soul safer or more at rest than when, all other helpers failing, she leans upon the Lord alone. The verse before us is an appropriate cry, now that the church sees error invading her on all sides, while faithful ministers are few, and fewer still are bold enough to stand up and defy the enemies of truth. Where are our Luthers and our Calvins? A false charity has enfeebled the most of the valiant men of Israel. One John Knox would be worth a mint at this hour, but where is he? Our grand consolation is that the God of Knox and Luther is yet with us, and in due time will call out his chosen champions.

17 Unless the Lord had been my help, my soul had almost dwelt in silence.

18 When I said, My foot slippeth; thy mercy, O Lord, held me up.

19 In the multitude of my thoughts within me thy comforts delight my soul.

Psalm 94:17

"Unless the Lord had been my help, my soul had almost dwelt in silence." Without Jehovah's help the Psalmist declares that he should have died outright, and gone into the silent land, where no more testimonies can be borne for the living God. Or he may mean that he would not have had a word to speak against his enemies, but would have been wrapped in speechless shame. Blessed be God, we are not left to that condition yet, for the Almighty Lord is still the helper of all those who look to him. Our inmost soul is bowed down when we see the victories of the Lord's enemies - owe cannot brook it, we cover our mouths in confusion; but he will yet arise and avenge his own cause, therefore have we hope.

Psalm 94:18

"When I said, My foot slippeth" - is slipping even now, I perceived my danger, and cried out in horror, and then, at the very moment of my extremity, came the needed help, "thy mercy, O Lord, held me up." Often enough is this the case, we feel our weakness, and see our danger, and in fear and trembling we cry out. At such times nothing can help us but mercy; we can make no appeal to any fancied merit, for we feel that it is our inbred sin which makes our feet so ready to fail us; our joy is that mercy endureth for ever, and is always at hand to pluck us out of the danger, and hold us up, where else we should fall to our destruction. Ten thousand times has this verse been true in relation to some of us, and especially to the writer of this comment. The danger was imminent, it was upon us, we were going; the peril was apparent, we saw it, and were aghast at the sight; our own heart was failing, and we concluded that it was all over with us; but then came the almighty interposition: we did not fall, we were held up by an unseen hand, the devices of the enemy were frustrated, and we sang for joy. O faithful Keeper of our souls, be thou extolled for ever and ever! We will bless the Lord at all times, his praise shall continually be in our mouths.

Psalm 94:19

"In the multitude of my thoughts within me." When I am tossed to and fro with various reasonings, distractions, questionings, and forebodings, I will fly to my true rest, for "thy comforts delight my soul." From my sinful thoughts, my vain thoughts, my sorrowful thoughts, my griefs, my cares, my conflicts, I will hasten to the Lord; he has divine comforts, and these will not only console but actually delight me. How sweet are the comforts of the Spirit! Who can muse upon eternal love, immutable purposes, covenant promises, finished redemption, the risen Saviour, his union with his people, the coming glory, and such like themes, without feeling his heart leaping with joy? The little world within is, like the great world without, full of confusion and strife; but when Jesus enters it, and whispers "Peace be unto you," there is a calm, yea, a rapture of bliss. Let us turn away from the mournful contemplation of the oppression of man and the present predominance of the wicked, to that sanctuary of pure rest which is found in the God of all comfort.

20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?

21 They gather themselves together against the soul of the righteous, and condemn the innocent blood.

Psalm 94:20

"Shall the throne of iniquity have fellowship with thee?" Such thrones there are, and they plead a right divine, but their claim is groundless, a fraud upon mankind and a blasphemy of heaven. God enters into no alliance with unjust authority, he gives no sanction to unrighteous legislation. "Which frameth mischief by a law?" They legalise robbery and violence, and then plead that it is the law of the land; and so indeed it may be, but it is a wickedness for all that. With great care men prepare enactments intended to put down all protests, so as to render wrong-doing a permanent institution, but one element is necessary to true conservatism, viz., righteousness; and lacking that, all their arrangements of the holders of power must come to an end, and all their decrees must in process of time be wiped out of the statute-book. Nothing can last for ever but impartial right. No injustice can be permanent, for God will not set his seal upon it, nor have any fellowship with it, and therefore down it must come, and happy shall be the day which sees it fall.

Psalm 94:21

"They gather themselves together against the soul of the righteous," so many are there of them that they crowd their assemblies, and carry their hard measures with enthusiasm; they are the popular party, and are eager to put down the saints. In counsel, and in action, they are unanimous; their one resolve is to hold their own tyrannical position, and put down the godly party. "And condemn the innocent blood." They are great at slander and false accusation, nor do they stick at murder; no crime is too great for them, if only they can trample on the servants of the Lord. This description is historically true in reference to persecuting times; it bas been fulfilled in England, and may be again if Popery is to advance in future time at the same rate as in the past few years. The dominant sect has the law on its side, and boasts that it is the national church; but the law which establishes and endows one religion rather than another is radically an injustice, God has no fellowship with it, and therefore the synagogue of Ritualism will yet be a stench in the nostrils of all sane men. What evil times are in store for us it is not for us to prophesy; it is ours to leave the matter in the hands of him who cannot be in fellowship with an oppressive system, and will not always endure to be insulted to his face by Popish idols, and their priests.

22 But the Lost is my defence; and my God is the rock of my refuge.

23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.

Psalm 94:22

Let the wicked gather as they may, the Psalmist is not afraid, but sweetly sings, "The Lord is my defence; and my God is the rock of my refuge." Firm as a rock is Jehovah's love, and there do we betake ourselves for shelter. In him, even in him alone, we find safety, let the world rage as it may; we ask not aid from man, but are content to flee into the bosom of omnipotence.

Psalm 94:23

The natural result of oppression is the destruction of the despot; his own iniquities crush him ere long. Providence arranges retaliations as remarkable as they are Just. High crimes in the end bring on heavy judgments, to sweep away evil men from off the face of the earth; yea, God himself interposes in a special manner, and cuts short the career of tyrants while they are in the very midst of their crimes. Wicked men are often arrested by the pursuivants of divine justice redhanded, with the evidences of their guilt upon them. "He shall bring upon them their own iniquity, and shall cut them off in their own wickedness." While the stolen bread is in their mouths wrath slays them, while the illgotten wedge of gold is yet in their tent judgment overtakes them. God himself conspicuously visits them, and reveals his own power in their overthrow, "yea, the Lord our God shall cut them off."

Here, then, the matter ends; faith reads the present in the light of the future, and ends her song without a trembling note.